Thursday's Parsha Tidbits - Parshios Vaykhel Pikudei

The following is a brief summary of some of thoughts said over by R' Frand on the parshios this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

R' Frand remarked that when first viewing Vayakhel & Pikudei, one might think that it is a review of the prior Parshios of Terumah, Tezaveh and Ki Sissa. The Ramban asks - why are these concepts repeated? The Ramban answers with a practical example - if someone gives you a gift, you may go to many others to tell them about the wonderful gift you received. So too, Hashem says about the Jews - they were slaves who just left Egypt and they built Me this amazing architectural structure. This is why there is a seeming repetition.

However, there are additional aspects of these Parshios that are important as they tell us how to construct the implements and objects in the Mishkan. But why do we need instruction as to how to build the Mishkan? We know that in the future, the third Beis HaMikdash will come down from Shamayim fully constructed.

R' Frand answered that there are lessons which can be learned from how the Mishkan was constructed. We learn in Parshas Terumah that the curtains (Yerios) were draped over the Mishkan. Rashi explains that the beautiful wood with silver sockets were covered with hides, because we don't show off our possessions.

R' Frand said as an aside that Dubai is now being attacked by Iran, and Dubai is a place where if you've got it, flaunt it. This is the opposite to the Derech HaTorah as your possessions are for you and not your neighbors.

R' Frand quoted a Pasuk from Shir HaShirim about entering the nut garden. Rashi asks why are the Jews compared to nuts? Because a nut looks like wood and you don't know what is inside. But when you crack it open, you see delicious food. So too the Jews, they are modest in the way that they act, they are private without seeking to attract attention. The Talmidei Chachachim are similarly modest and they don't brag about what they know.

R' Frand told a story about R' Henkin and the Chazon Ish were the anteroom of a Gadol [R' Frand said that he believes that it may be R' Chaim Ozer]. R' Henkin did not know the Chazon Ish and he asked him about himself. The Chazon Ish said, I have a store. Do you learn? Yes, when I get a chance. [R' Frand quipped that the response was accurate as the Chazon Ish learned whenever he had a chance]. R' Henkin then observed how R' Chaim Ozer was treating the Chazon Ish and he was amazed at the Kavod being shown. This is the meaning of the Rashi and a lesson that we learn from the Mishkan - don't flaunt it.

R' Frand said a second thought on the Parsha, specifically the Pasuk in Shemos 38:24 - כָּל־הַזָּהָ֗ב הֶֽעָשׂוּי֙ לַמְּלָאכָ֔ה בְּכֹ֖ל מְלֶ֣אכֶת הַקֹּ֑דֶשׁ. The Pasuk then gives a summary of all the gold that was collected. R' Frand quoted the Chida in his Sefer Chomas Anach where he quoted R' Vital HaTsarfati who explained this Pasuk by stating that the comma belonged after לַמְּלָאכָ֔ה - that gold was created just for the Mishkan and the world would have been fine without it. But gold was created many generations before the Mishkan just so that it would be available for its use.

R' Frand quoted R' Aryeh Leib Guerwitz who stated that printing had become easier in his generation so that people can be Marbitz Torah. Similarly, the Chofetz Chaim once said that the train was invented so that Bochurim could come to Yeshiva instead of walking or travelling by horse. This is why the Yeshivos give vacation for Chodesh Nissan, because it took so long to get home for Pesach.

R' Frand said that technology today (while dangerous) allows people to learn so much than they did in prior generations. R' Frand quoted R' Schwalb at a Daf Yomi Siyum many years ago where he exclaimed that - today you can hear Daf Yomi on the telephone. And now you can learn Daf Yomi on your Ipad or phone. There are no excuses not to learn, be it in the car or in the doctor's office. So use technology for good and don't abuse it.

If you have seen this post being carried on another site, please feel free to click http://www.kosherbeers.blogspot.com to find other articles on the kosherbeers blogsite. Hey its free and you can push my counter numbers up!

Thursday's Parsha Tidbits - Parshas Ki Sissa

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

In Shemos 31:12-17, the Torah gives the laws of Shabbos. This is juxtaposed right before the instructions for the building of the Mishkan. The Gemara teaches the reason that Shabbos is mentioned here is so that we can learn the Melachos of Shabbos based on the tasks the Jews performed to build the Mishkan.

R' Frand noted that in these pesukim there is a repetition in that in 31:14 the Torah states וּשְׁמַרְתֶּם֙ אֶת־הַשַּׁבָּ֔ת, and then after instructing in 31:15 that work should be performed for six days and rest on the Shabbos, the Torah states again in 31:16 וְשָֽׁמְר֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַֽעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹֽרֹתָ֖ם בְּרִ֥ית עוֹלָֽם. Why is there a repetition of the root in these two pesukim?

R' Frand quoted the Ohr HaChaim HaKadosh who links this to a pasuk in Bereishis 37:11 - וַיְקַנְאוּ־ב֖וֹ אֶחָ֑יו וְאָבִ֖יו שָׁמַ֥ר אֶת־הַדָּבָֽר - that Ya'akov was waiting and anticipating what the brothers would do after Yosef told his brothers about his dream. In connection with Shabbos, we are instructed that we should want and anticipate Shabbos and look forward it. This is why when we count the days of the week in the Shir Shel Yom we say its the _ day B'Shabbos.

R' Frand mentioned that when he was growing up there was no Shabbos cereal and no Pirchei and little to look forward to for Shabbos. It was only as he got older that he would look forward to it. R' Frand suggested that we do what we can to make it something that the children look forward to (with apologies to the dentists).

R' Frand quoted the Sefer Arzei HaParsha who connected this to the Shabbos Zemer "Kol Mekadesh" where we sing "HaMecharim Latzes Min Shabbos U'Meharrim Lavo" - loosely translated as we praise those who push off the exit of Shabbos and are quick to bring it in. The Satmar Rebbi remarks that this appears backwards - first you bring it in and then you push off its departure? He answers that on a Friday when you walk in and smell the Shabbos food, you may really want those dishes and you want Shabbos to come in early to allow access to the food. This not rushing Shabbos in to show you love it. Instead the test is do you not want it to leave, or do you go to the earliest Maariv? And what is the first thing that you do when Shabbos leaves? Do you look at your cell phone? If you push off its exit then you can also show that you really want it to come in.

R' Frand also talked about the name Shalosh Seudos as opposed to Seudah Shlishi. We call it Shalosh Seudos because the first meal you look forward to any want to eat it because you are famished. And then when you come home from Shul on Shabbos after a 3 hr davening, you again are starving. But on a short winter Shabbos if you eat Shalosh Seudos, you show that you desire the Shabbos meals for Shabbos' sake.

R' Frand connected this with a story about a bochur in Europe who was staying with a family for Shabbos. On a Friday afternoon, slightly after noon, the wife was very antsy and waiting uncomfortably for her husband to come home. When he finally did arrive, she was still upset. The Bochur had the temerity to ask why. She told him that they had a difficult time conceiving and they asked the Chofetz Chaim what to do. He told them, make sure that the table is set and the house is ready and the husband is home, by Chatzos on Friday.

The couple did as he instructed and the woman was Zoche to have a child. They then went back to the Chofetz Chaim and said - you are a Navi. He said that he was not, but they asked - how would you know this would work? He responded that its based on a pasuk וְשָֽׁמְר֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַֽעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹֽרֹתָ֖ם בְּרִ֥ית עוֹלָֽם - you need to anticipate Shabbos and want it to be here already. But what does this have to with children? The pasuk says that if you do this, it will be לְדֹֽרֹתָ֖ם בְּרִ֥ית עוֹלָֽם. And the only way that it can be לְדֹֽרֹתָ֖ם בְּרִ֥ית עוֹלָֽם is with children - if you long for it, there will be children.

If you have seen this post being carried on another site, please feel free to click http://www.kosherbeers.blogspot.com to find other articles on the kosherbeers blogsite. Hey its free and you can push my counter numbers up!

Sunday's Pre-Purim Treat

The following is a brief summary of some of thoughts said over by R' Daniel Glatstein in a shiur on Torah Anytime (https://torahanytime.com/lectures/433051) on Purim last week. This is not a literal transcription but just a summary of some of the shiur that I found meaningful. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Glatstein.

The Megillah states in Esther 1:4 בְּהַרְאֹת֗וֹ אֶת־עֹ֨שֶׁר֙ כְּב֣וֹד מַלְכוּת֔וֹ וְאֶ֨ת־יְקָ֔ר תִּפְאֶ֖רֶת גְּדוּלָּת֑וֹ יָמִ֣ים רַבִּ֔ים שְׁמוֹנִ֥ים וּמְאַ֖ת יֽוֹם. The Gemara states that Achasveros wore the clothing of the Kohain Gadol. But why would he need to wear the Kohain Gadol's clothing at his party?

The Megillah has more descriptions of what occurred at the party as it states in Esther 1:6 -ח֣וּר כַּרְפַּ֣ס וּתְכֵ֗לֶת אָחוּז֙ בְּחַבְלֵי־ב֣וּץ וְאַרְגָּמָ֔ן עַל־גְּלִ֥ילֵי כֶ֖סֶף וְעַמּ֣וּדֵי שֵׁ֑שׁ מִטּ֣וֹת | זָהָ֣ב וָכֶ֗סֶף עַ֛ל רִֽצְפַ֥ת בַּֽהַט־וָשֵׁ֖שׁ וְדַ֥ר וְסֹחָֽרֶת. These are thirteen fine items which are identified in detail. But why do we need to know these items?

The Megillah also mentions the drinking in Esther 1: 8 -וְהַשְּׁתִיָּ֥ה כַדָּ֖ת אֵ֣ין אֹנֵ֑ס which the Yalkut Shemoni explains that the banquet followed the laws of Jewish meals - that you should eat more than you drink. This applies to sacrifices as well. Why did Achasveros care about the rules of Jewish meals? R' Glatstein said that this question was asked by R' Mordechai Kaminetsky in his sefer.

R' Glatstein had an additional question -  the Megillah states at Esther 1:14 the names of the seven advisors - וְהַקָּרֹ֣ב אֵלָ֗יו כַּרְשְׁנָ֤א שֵׁתָר֙ אַדְמָ֣תָא תַרְשִׁ֔ישׁ מֶ֥רֶס מַרְסְנָ֖א מְמוּכָ֑ן שִׁבְעַ֞ת שָׂרֵ֣י פָּרַ֣ס וּמָדַ֗י. R' Glatstein noted that the Gemara teaches that each of these seven names were raised by the angels to Hashem as they were emblematic of sacrifices brought by the Jews.

R' Glatstein noted that Achasveros on multiple occasions offered Esther up to half of his kingdom, but not all of his kingdom. The Gemara explains that this meant to exclude the rebuilding of the Beis HaMikdash. But why would he even think that she cared about it or was connected to it? [R' Glatstein quipped - for all he knew, Esther was from North Korea]. And since the party was based on his calculation that the prophecy was wrong as 70 yrs expired and the Beis HaMikdash was not rebuilt, why was this even something that he was thinking about?

R' Glatstein quoted the Nesivos HaMishpat who noted that when Migdal Bavel was built, it was meant to challenge Kedusha. If there is a city or a place that has holiness, there must be an equal and opposite force of Tumah. That was also the plan of Achasveros. He knew that once the Beis HaMikdash was built he would lose all import. This is why when the Megillah begins, it states וַיְהִ֖י בִּימֵ֣י אֲחַשְׁוֵר֑וֹשׁ . He is not called King, he is just called by his first name, because he was worried that the Beis HaMikdash would be rebuilt. So he comes up with a plan - I will make Shushan HaBirah which will counteract the Beis HaMikdash which was called HaBirah.

This was the reason for his great banquet - he wanted to mimic the Beis HaMikdash with Tumah. He wore the garments of the Kohain Gadol and utilized thirteen ingredients as listed in Esther 1:6. The Torah in Parshas Terumah also quotes 13 items that were used in the creation of the Mishkan. R' Eliyahu HaKohain of Izmir states that Achasveros was trying to mimic the Beis Hamikdash. And this is why he used the protocol of sacrifices that the food needed to exceed drink by Jewish law.

R' Eliyahu HaKohain M'Izmir said that this is why the angels mentioned to Hashem the seven aspects of the Karbanos. They were saying to Hashem, there is no way that Achasveros can counter the acts of the Jews.

This is also why he counted 70 years and did not want to celebrate until he had calculated that the time had expired. Because every night he had nightmares that the Beis HaMikdash would be rebuilt and that he would just be Achasveros and not the king.

R' Glatstein then asked - why is it that Achasveros wanted the party to last 180 days? Was it ten times chai because he saw the donations to the local shuls? And then even after the 180 days were up he added another 7 days - as if someone had donated 187 to a yeshiva? And at the end of these seven days he asked Vashti to come out, but she refused. So what did he do when he had a problem with his wife? He went to לַֽחֲכָמִ֖ים יֹֽדְעֵ֣י הָֽעִתִּ֑ים. Why did he go to star gazers? Because he wanted to make sure that his calculations were correct. In fact he had concerns that maybe the 70 years should be from Nissan, so he added another 180 days from Rosh Hashana to get him to Nissan. And then the party started in earnest, but even then Vashti did not come out to him and then he had concerns - maybe it was a leap year and it was not Nissan [R' Glatstein quoted R' Yonasan Aibshetz for this].

This explains Achasveros' fascination or fixation on all things related to the Beis HaMikdash. He wore the clothing of the Kohain Gadol and used the implements of the Beis HaMikdash. Its no coincidence that during the weeks leading up to Purim we learn about the construction of the Mishkan and the clothing of the Kohanim, because learning about them is like we built them. This is also why we give our Shekalim before Haman's. But why do we care about his Shekalim? The Nesivos explains that Haman too was trying to counteract our Kedusha with Tumah.

This is based on the principle that everything that Tumah tries to counteract everything that has Kedusha. But is also means that every item of Tumah can have a level of Kedusha which opposes it.

If you have seen this post being carried on another site, please feel free to click www.kosherbeers.blogspot.com to find other articles on the kosherbeers blogsite. Hey its free and you can push my counter numbers up!

Thursday's Thoughts on Purim

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

R' Frand quoted the Rambam who explains the reason that when we read the Megillah, the ten sons of Haman are read in one breath. The Rambam explains that even though they were all hung at one time, their last breath collectively came at the same time. And in order to publicize the miracle, their names are read in one breath.

R' Frand said that this is a lesson of the concept that the Yeshuah of Hashem can come in the blink of an eye, which is the theme of Purim and a life lesson. Often through the course of life, things seem desperate and the person wonders, how can things change. And the lesson which is often easier said than done, is that the Yeshua can come in a blink, but we see that they all died in an instant and the Purim story changed in an instant.

R' Frand remarked that within the last year, the threat of Iran was neutralized in a matter of hours. Iran was days away from having a nuclear weapon and Israel did not have the weapons to destroy the sites. But Hashem arranged that the US would get involved and the sites would be destroyed - this occurred in an instant and is a take home lesson from Purim.

R' Frand said an additional vort on Purim related to the Shoshanas Ya'akov. The Halacha is that everyone must say out loud "Shekol Koyvecha Lo Yevoshu" - that the miracle was to let us know that those who have faith in Hashem will not be embarassed.

R' Frand said that we can see this from the perek where Mordechai tells Esther through a messenger about the decree and Esther pushes back saying that she has not been called and that if she went in without being summoned, she could be killed. 

R' Frand mused - if you were Mordechai how would you react? R' Frand said that if it were him, he would have said to Esther - don't you know everyone will be killed if you don't go to see Achasverosh? He would push the panic button and scream it as loud as he could.

But the pesukim don't show this reaction from Mordechai. Instead he famously tells her in Esther 4:14 -  כִּ֣י אִם־הַֽחֲרֵ֣שׁ תַּֽחֲרִ֘ישִׁי֘ בָּעֵ֣ת הַזֹּאת֒ רֶ֣וַח וְהַצָּלָ֞ה יַֽעֲמ֤וֹד לַיְּהוּדִים֙ מִמָּק֣וֹם אַחֵ֔ר וְאַ֥תְּ וּבֵֽית־אָבִ֖יךְ תֹּאבֵ֑דוּ וּמִ֣י יוֹדֵ֔עַ אִם־לְעֵ֣ת כָּזֹ֔את הִגַּ֖עַתְּ לַמַּלְכֽוּת. Mordechai tells her - if its not you that do this, Hashem will make it happen through someone else. It will be Megillas someone else, because Hashem won't let this happen.

This is an emblematic of the concept that anyone who has faith will not be embarrassed - Hashem will save us and if you put your faith in Hashem, He will come through.

R' Frand closed with stories involving doctors. One story was about R' Belsky who was rushed to Maimonides Hospital and was diagnosed with a ruptured abdominal aorta. They found him the surgeon on duty at Maimonides who was going to perform the surgery. But then, the askanim of Boro Park decided that he could be better treated at NYU and they located the best cardiothoracic surgeon to do the surgery. When they told R' Belsky he was being transferred he adamantly opposed to being transferred. He said that it was an issue of kavod habrios and they could not make this Jewish surgeon feel insufficient. As long as he had a competent surgeon -- that together with kavod habrios would be good enough because you don't embarrass another person. Because if Hashem wants him to live, it will be though this surgeon, and if not, it wont come through a different surgeon. But you put your faith in Hashem.

R' Frand told a personal story about his passing out right before Yom Kippur a number of years ago after he passed out. His family took him to Sinai Hospital and they recommended that he have a pacemaker implanted. The hospital asked him - who is your cardiologist and he responded that he did not have one, because who needs one until you need one? The hospital gave him a cardiologist - AJ Soodan, who implanted a pacemaker. R' Frand said that he considered afterwards changing cardiologists and he decided not to because Hashem got him this cardiologist. And every six months he goes to see Dr Soodan and Dr Soodan gives him a mussar shmooze that he does not need about needing to change his diet. But he is going to stay with Dr Soodan, because this is who Hashem gave him. 

If you have seen this post being carried on another site, please feel free to click http://www.kosherbeers.blogspot.com to find other articles on the kosherbeers blogsite. Hey its free and you can push my counter numbers up!

Thursday's Parsha Tidbits - Parshas Terumah

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

R' Frand first observed that the description of the construction of the articles of the Mishkan are meant to be Mussar. By example, the measurements of the Aron are in half measures, which are meant to teach that a Talmid Chacham should be humble.

R' Frand then referenced the Keruvim which were on top of the Aron and which were fashioned to look like children. Why was this the image chosen and not of a sage? R' Frand said that some Mefarshim explain that the message is that we are to approach the Torah like children with their hallmark of enthusiasm and curiosity. When one views children learning, they have exuberance and they want to know more and grow. R' Frand quoted a Pasuk from Navi [I am unfamiliar with the citation] that Hashem says that the Jews are like a Child that and I love them.

R' Frand quoted a story in the Sefer Arzei HaParsha involving R' Elya Feinstein and his grandson, Aaron Soloveichik (who would later become the great R' Aaron). He noticed that his grandson during the Yamin Noraim was not saying the specific line in Shma Koleinu - Al Tashlichenu L'Es Zikna with much fervor. He asked him why and young Aaron explained - because I am seven years old. R' Elya responded that the meaning is not don't cast me aside when I am old - it means don't make me a like an old person when I am young. I don't want to lose my enthusiasm and curiosity.

R' Frand also quoted R' Zalman Leff who observed that if you call a Doctor a Medical Student, he will be insulted. But a sage is called a Talmid Chacham, because if you want to be a Chacham you need to be a Talmid - you need to have the excitement.

R' Frand's second vort related to the Atzei Shittim which were used in the Mishkan. The Medrash states that the world did not require the creation of cedar wood and the only reason cedar was created was so that they could be used in the Mishkan. He quoted a pasuk in Tehillim that uses the term Arzei HaLevanon - the cedar was created for the Beis HaMikdash which is called Levanon.

R' Frand quoted the Sefer Menachem Tzion who observes that cedar is strong, but Hashem does not want us to be like a cedar. He cited the Gemara in Ta'anis which states that a person should be pliable like a reed and not like cedar. However the Beis HaMikdash should be like a cedar. Why the difference? Because a person should be flexible on personal issues, but by matters of Kedushah and Torah, a person needs to stand his ground.

R' Frand quoted R' Avraham Bukspan of Miami who notes that Rashi explains that Ya'akov saw with Ruach HaKodesh that the Jews would eventually be travelling in the desert and would need the Atzei Shittim to build the Mishkan. So Ya'akov took the cedar trees to Egypt and commanded his children that when they leave Egypt they should take the trees with them.

But this did not start with Ya'akov, instead it began with Avraham who planted the trees in Be'er Sheva. R' Frand explained that Avraham Avinu planted the cedars because his message was that you need to be inflexible like a cedar on matters of Keudshah. Avraham was Avraham HaIvri because the entire world was on one side and he was on the other. R' Frand observed that Avraham was an iconoclast and stood separate from the rest of the world when he was the first to separate from idol worship and created the concept of monotheism. Avraham was unflinching and straight like a cedar and would not allow for polytheism. Ya'akov saw this and incorporated it into his thinking and the Jewish DNA. 

R' Frand closed the vort by telling a story about the Bikur Cholim shul in Seattle which was founded in 1891 and has been an Orthodox shul since its founding. R' Frand said that there was a prominent family in Seattle called the Genauers and the patriarch was R' Moshe Genauer who went from being a peddler to the owner of a famous clothing store. He had seven sons, including one named Ben Genauer who was involved in all community events including the Mikva and the day school. He also gave a gemara shiur to adults and learned with children.

Mr. Genauer told him a story that took place on Yom Kippur in the early part of the 20th century. The President stood up on a packed Yom Kippur night and said - times are a changing and we need to change with them. We need to get rid of the spitoons and we need to have mixed seating. His father stood up and yelled - Shegitz - get off the Bimah. Ben Genauer said that he wanted to crawl into the floor when he heard that. But the shul did not change, although another Orthodox shul did become Conservative. Because when it comes to Divrei Kedushah, one needs to be like cedar. 

If you have seen this post being carried on another site, please feel free to click http://www.kosherbeers.blogspot.com to find other articles on the kosherbeers blogsite. Hey its free and you can push my counter numbers up!

Thursday's Parsha Tidbits - Parshas Mishpatim

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

The first vort R' Frand said this evening related to the first pasuk of the Parsha - וְאֵ֨לֶּה֙ הַמִּשְׁפָּטִ֔ים אֲשֶׁ֥ר תָּשִׂ֖ים לִפְנֵיהֶֽם. He quoted the Ba'al HaTurim who teaches that the word הַמִּשְׁפָּטִ֔ים is an acronym - HaDayan Metzuveh Sheya'aseh Peshara Terem Ya'aseh Mishpat - (loosely translated as the Judge is commanded to make a compromise before making judgment). 

The value of compromise is seen in the Shulchan Aruch which instructs in the beginning of Choshen Mishpat that it is a Mitzva for the Judge to say the litigants before hearing a case - do you want judgment or compromise. Any any court which makes compromises is praiseworthy.

R' Frand quoted the Satmar Rav who notes that Mishpatim follows immediately after Parshas Yisro and that it contains many Mitzvos which are found in Choshen Mishpat. But why then does the Shulchan Aruch not start with Choshen Mishpat? [R' Frand quipped that if he would answer the question, he would say it starts with Aruch Chaim because you need to know what to do when you get up in the morning]. The Satmar Rav answers that Choshen Mishpat values compromise and you cannot start a book of law which contains Mitzvos like eating Matza or the rules of Kashrus, with a discussion of compromise.

R' Frand's second vort was also based on the first pasuk of the Parsha. He quoted Rashi who states that וְאֵ֨לֶּה֙ comes to join a concept to what came before it. Just as the Mitzvos in Yisro and specifically the Aseres HaDibros came from Hashem, so too do the Mitzvos in this week's Parsha.

R' Frand quoted the Rav M'Bartenura's introduction to Pirkei Avos wherein he states that all the Mesechtos of Shas are about Halacha, but Pirkei Avos is about how to treat one's fellow man. And while we are not the only society to create rules of interpersonal relationships, Pirkei Avos underscores that our rules are divine and that is why Pirkei Avos begins by stating that Moshe received the Torah from Sinai.

R' Frand linked to this to a story about a Mr Denker who was Chiloni columnist in Israel who was sent to interview R' Shach. When he got to Ponevich and asked for R' Shach, he was told that R' Shach was unavailable. So he wandered the Beis Medrash and was amazed - but not by the decibel level. R' Frand observed that secular people study in a library where one MUST keep quiet. But this was not what impressed him. Instead it was the notes on the bulletin board - "found three shirt buttons" or "found Bic pen." When Mr Denker returned to Tel Aviv, he wrote about the bulletin board, stating that when he was in university, no one would pick up a Bic pen, let alone try to return it to the owner. But this is Torah, just like the Gemara in Bava Metzia which instructs a person that if he sees his friend and his enemy struggling to unload a donkey, you help your enemy. This is what is meant by the statement that the Middos in Pirkei Avos are divine.

R' Frand's final vort was about the end of the Parsha where Moshe goes up on the mountain and the Jews say to him in Shemos 24:7 -  וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַֽעֲשֶׂ֥ה וְנִשְׁמָֽע. This seemingly does not belong here and Rashi explains that this takes place before Matan Torah in Parshas Yisro. R' Frand then referred to the Gemara in Avodah Zarah which states that Hashem went to all the nations of the world and asked whether they wanted the Torah and they in turn asked what was stated in the Torah. When each nation heard, they rejected the Torah.

The Vilna Gaon asks - but don't you think that there must have been some members of the nations who did want the Torah? He answers that that yes there were some - and those people became converts. The Chida supports this, noting that the Gemara refers to a Ger Sheba L'Hisgayer - a convert who comes to convert. Grammatically, it should read - an Akum who comes to convert. The reason it does not is because he was already a Ger, he just needed to convert. 

If you have seen this post being carried on another site, please feel free to click http://www.kosherbeers.blogspot.com to find other articles on the kosherbeers blogsite. Hey its free and you can push my counter numbers up!